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first case, the previous existence of the Jaina Faith in some form or other has to be admitted; in the second, we must suppose that the malcontent Buddhists searched in their scriptures for an opponent of Buddha, on whom they might foist their heretical theories-a course in which they were not followed by any other of the many sects of Buddhism. Now, granted for argu. ment's sake, that they really did what they are charged with, thay must have proceeded with the utmost dexterity, making use of and slightly altering all occasional hints about the Niganthas and Nātputta which they were able to hunt up in their ancient scriptures, inventing new facts and fabricating documents of their own, which, to all, not in the secret, would seem just as trust-worthy as those of their opponents. Indeed, the Buddhistical and Jaina traditions about Mahavira, the circumstances in, and the people with whom he lived, so very well tally with, complete, and correct each other, that the most natural and plausible way to account for this fact, which our preceding inquiry has established, seems to be that both traditions are in the main, independent of each other, and record what, at the time of their attaining a fixed form, was regarded as historical truth.
3. Prof: LASSEN. We shall now consider the resemblance between Buddhism and Jainism which has struck so many writers on this topic And greatly influenced their opinion regarding their mutual relation.
Professor Lassen adduces four points of coincidence which, according to his opinion, prore that the Jainas have branched off from the Buddhas. We shall discuss them one after the other.
Both sects give the same titles or cpithets to their prophets : Jina, Arhat, Mahāvara, Sarvajña, Sugata, Tathāgata, Siddha, Buddha, Sambuddha, Parinivrita, Mukta ete All these words occur more or less frequently in the writings of both sects, but there is this difference, that with the exception of Jina, and perhaps Sramaņa, the preference is given to some set of titles
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